Secret Hermetic Training Phase 1

Apantesis – Greeting the Symbol

Apantesis describes the passage-involvement phase of symbol work. It is the first phase of any symbol work, wether for personal symbol work, or symbols present in the lodge. This term applies to the symbols used in the Masonic Misraim lodge for initiation. The candidates during their first initiation will encounter symbols and Apantesis describes what process is occurring between human and symbol. Essentially the symbols in the Masonic Lodge are in harmony and parallel to the forces inside the Rosicrucian current encountered in the higher degrees of the Order. Thus the word passage is also used to effectively show the bridging purpose of the symbol, in the transition of the aspirant from the Masonic to the Rosicrucian Brotherhood. Without these symbols, being in this case temple symbols and the Tarot Cards presented during the rituals, the link would be lost to the Rosicrucian current, as Masonry has not arrested it. Normally the introduction to such symbols is done in a formal fashion, during initiation ceremonies which tend to impress those symbols into the consciousness of the candidate better. In ancient Greek Apantesis means ‘an official meeting,’ which is occurring when encountering the symbol, either in ritual or in personally quiet meditations. Every time you hold a Tarot card and meditate upon it, you initiate the Apantesis phase of symbol interaction. Therefore it does not only apply to the first phase of Lodge work, but also to the process occurring when any individual aspirant works in meditation or mysticism towards any symbol, Tarot or otherwise.

A simple key phrase that summarises Apantesis is; physical stimulation towards symbol.

I have already explained that the Rosicrucian current is connected to the Masonic for the purpose of externalising and actualising its forces through Masonry. I have not however mentioned that the Rosicrucians have always used the Masonic body to have suitable selection grounds on which to select its members. Thus since the 1700’s Masonry for the hidden Rosicrucian bodies allowed a place where candidates could be scanned and tested, and perhaps invited into the inner Rosicrucian current. Thus it is fitting and highly significant that another ancient origin Apantesis is also Apanthesis, meaning ‘the time to gather roses.’ It is also no coincidence that in our modern times Apantesis is furthermore the name for a species of moth, beautiful compared with other moth creatures of its kind. The symbolism of the moth explains Apantesis quite well. Pointedly the moth is a nocturnal creature unlike the butterfly. Nocturnal creatures have philosophical symbolism such as:

·         Dreams

·         Shadows

·         Otherworldliness

·         Secret Knowledge

·         Psychic Awareness

These symbolic attributes are gathered because night creatures conduct their life-sustaining activities in complete darkness. As symbols and Tarot are under observation it shows our human transition from physical sensory perception to a new mode of life; of increased intuitive feeling. Philosophically speaking, night creatures do not tumble in the dark and armed with symbols neither will humans. The aspirant is activated to employ his or her dreams, awareness, and deeper inner knowing to navigate through the dark uncertainty of life. The moth’s cacoon has a hard casing unlike the butterfly, to protect it from danger. This is also suggestive of the Masonic coffin of initiation, into which the candidate is placed in the Third Degree, one of the strongest death symbols employed to good effect since the days of the Egyptians and their initiatory sarcophagi.

Before explaining Apantesis more, let me divert for a moment into the subject of the transition of forces into the Masonic lodge again. And let me also state one simple fact; all that applies to the transition of Rosicrucian forces to the Lodge, also applies to the individual seeker who works alone in their own inner temple. The real significance of this transition of energies, this externalisation of invisible forces into reality, will never be understood without our new language base. The Rosicrucian forces, that forwards human evolution, are outwardly demonstrated in our initiatory scheme through the presence of symbols. Our Memphis Misraim temple, as established in the outer Masonic lodge of the Rite of Misraim, is a miniature replica of the greater synthesis of those higher forces that manipulate, control and demonstrate through enlightened Masonic Rosicrucians the seven sacred planets, the ring of the zodiac, the kerubim, as well as the greater matrix that governs the universe. The temple is not only a mirror of the macrocosm, but also induces its forces into the consciousness of those gathered within this geometrical temple harmonisation. If we return to our friend electricity, we now find the current entering into circuits, resistors and transistors with transformers. These electrical components are our symbols guiding and directing the energy into particular activity. At the centre of this matrix is a microchip, which is receiving the summation of all transmissions. It receives and then records, followed by achieving an updated programming. This is essentially the human who is on the receiving end of this great symbolic matrix he or she is cast within.

Essentially the temple construct seeks to provide fit conditions for the transmission of the Rosicrucian energies into all initiates. This it produces in the initiate through its geometric work of blending together the higher impulses with an outward corresponding form that represents and therefore transmits the inner nature. It is through this perfect correspondence, between temple and universe that the streams of light may emanate. The symbols might be considered as the portals on our planet for the forces of the Rosicrucian initiation. This initiation is entered through the full provision of those right correspondences which develop and stimulate the aspirant exposed to them in a certain way. It is here at the moment of being exposed to those correspondences that Apantesis is triggered.

Thus the process of Apantesis may be defined as follows; the activation and transmission of these higher forces through the correspondences of; sound, colour, scent, touch, taste. All these sensory perceptions, through the agency of attuned stimulation, are capable of adjusting the consciousness, by providing the right conditions to the reception of one single force or many forces at once. This is only natural as we receive everything we know before achieving Manthagnosis through the five senses. Some idea of the attuned stimulation may be gained if we briefly summarise the different aspects of these human correspondences. But first it is important to bear in mind that Apantesis is not the goal or end result. It is only a process by which we are able to achieve entrance into the next phase of integration. For example in the following explanations I will speak about psychic senses as being mediums by which the Mason gains access into the Rosicrucian current. These psychic modes of communication are brought about by Apantesis, for Apantesis serves as a bridge towards those communicative abilities. The initiate through a series of graded operations will achieve these higher faculties by forming inward connections between his own hidden powers and outward experiences. These interior-psyche connections are drawn together through the medium of activating the correspondences through experiencing them practically. Here all correspondences connect us with the force behind the symbol. The vision, sound and smell stimulations greatly extend the ability to sense the presence of these forces in nature, and in ordinary life. Suddenly the attuned person realises the interrelation of ‘ordinary’ things as they relate within one vast universal scheme of higher forces at work, influencing the world. Every red colour he sees, or every yellow she sees, or every sweet taste, is now united to a divine impulse. So on one hand the aspirant becomes aware of forces at work in daily life, through understanding that all sounds, colours and smells are the by-products of forces and is aware of which forces, but furthermore he/she reaches beyond ordinary consciousness, which is mostly externally focused, but now recognises these forces within. This new recognition forms a couplement between his consciousness and the invisible hierarchies, and the invisible Rosicrucian Temple. It is this couplement, this connection between sense and forces that we describe the psychic senses for, and how training the ordinary senses with the process of Apantesis works.

At first I will indicate the physical sense being stimulated in Apantesis, and which psychic couplement the aspirant achieves through the Rosicrucian work:

Sound of the Symbol: In the sound correspondence the work of the symbol is directed towards the discriminative attunement of clairaudience, meaning ‘clear hearing.’ I say discriminative because all symbols and therefore all sounds must be experienced in corresponding conjunction to develop the correct sensory response. Thus the main characteristic of the sound-symbol activity is the directing towards invisible forces, at first of the elemental kind, and later even of the supernal kind, by building a sensory bridge for the development of clairaudience. The matter of the activity, hearing sounds in correspondence with ‘meeting a symbol’ forms the most subtle connection between sounds and forces. However the development rest upon the Rosicrucian knowledge of stimulating correct sounds in relation to correct symbols, in the presence of all other correspondences such as colours etc. The result of the procedure at first is unconscious, but becomes a conscious connection to the True and Invisible Rosicrucian Order when clairaudience becomes active. Normally this is done through direct experience, either alone or in the Masonic Lodge. Each degree is prescribed Apantesis work, where sounds, scents etc are stimulated in connection with their corresponding symbol. Briefly the other sense stimulations of Apantesis include:

Taste of the Symbol: In the taste correspondence of the work a certain taste is placed in connection with a particular symbol. Normally it is undertaken through the Eucharist ceremony of the degree or the Apantesis work of the degree. The process aims at forming an inner connection for later clairhambience, meaning ‘clear tasting’ being not exactly a ‘tasting’ but another higher faculty which provides a similar sense of forces. Feeling of the Symbol:  In the lodge and degree process the rudimentary activity of feeling is increased. Here physical textures and temperatures are placed in connection with symbols, later developing into clairsentience, meaning ‘clear feeling.’ Many temple or ceremonial props are used in conjunction to stimulate and trigger correct feelings. Smell of the Symbol: in the process certain smells are involved in perfect correspondence to the forces at work. This aspect of Apantesis depends on the scents, oils, incenses and herbs employed in the Rosicrucian work. It leads to clairalience, meaning ‘clear smelling.’ Sight of the Symbol: This aspect of Apantesis involves the depiction, geometry and colour. By geometry I mean the shapes and measurements of the symbols involved. This part of Apantesis can lead to clairvoyance, meaning ‘clear seeing.’ These are the five symbol stimulations. 

I have not as yet described the exact Apantesis process involved but will do so in greater detail in the commentary series. At first it will appear as though the experience of Apantesis is no different from any other esoteric work. However it is very different in that this process is more precise. The student is placing his or her inner nature in relation to the outside world in a fine tuning process. For example the student sits, concentrates on the symbol and then sounds the corresponding note on a musical instrument, such as a xylophone. This places the sound in firm connection with a certain force. The process is repeated for all 22 Tarot Cards, until all sounds of the symbols are integrated. The student is tested, presenting sounds only, and is required to identify which symbols that sound corresponds with. For example; 1) Probationer rings a certain musical note. 2) The student listens and a symbol should arise in the mind of the student in connection with that sound. 3) The student must identify which force that sound represents, in that the symbol is the inner-image of the force, to which the mind recognises the force in future experimentations.

In reality Apantesis is limited to the sense-process undertaken, which forms the inner connections. It is the next phase of work, Psychephilosis which connects these sense-stimulations firmly together within the realms of the psyche within Rosicrucian initiation. Perhaps because the theory of Apantesis work is difficult to grasp as yet I will provide the following three examples, which are extremely basic examples of the work. But to repeat, Apantesis is always the physical work of sense stimulation, the outer and objective.

Apantesis Process – 1 - Sound

1.       Select a Symbol

2.       Ring its corresponding sound/note on the xylophone

3.       Meditate on the symbol with eyes closed

4.       Strive to perceive the same sound on invisible planes

5.       Repeat for all 22 Tarot Cards or symbol sets over a period of one year

6.       Probationer tests the students’ response to sounds. Student to identify the correct of symbol force he or she is hearing the Probationer sound aloud.

Apantesis Process 2 - Colour

1.       Select a Symbol

2.       Paint the Symbol in the right Colour

3.       Meditate concentrating on the coloured symbol

4.       Examine your house and identify this colour on all things

5.       On everything you encounter of the right colour, close your eyes and see the symbol again to clearly associate the object with the symbol.

6.       Probationer tests students’ knowledge of colours.

Apantesis Process 3 - Elemental Taste

1.       Select something Sour

2.       Concentrate on the Symbol

3.       Meditate on symbol with eyes closed

4.       Strive to obtain a sense of that same taste on the symbol plane

5.       Eat your dinner and identify the presence of that element

If you read the First Temple Lecture you will note that this process is a direct reversal of the process explained there. It is a stepping stone on our path of return, to the lost ability when language and words were magical utterations of higher consciousness, when humankind was capable of properly expressing divine powers through speech and artistry, when every letter spoken from the mouth carried a certain spiritual force. This was normally referred to as the restoration of the lost magical language of the Universal Adam by the older Rosicrucian dispensations of the 1700’s. Under the New Dispensation we call this process of carrying forwards divine forces in human speech by the name of Astrapetion. This word derives from the Greek goddess of lightning, Astrape, whose eyes and mouth cast forth lightning for Zeus, father of the gods. This will be one of the goals of our Rosicrucian work.

New Hermetic Rosicrucian Thoguhts

The New Esoteric Language of Rosicrucian Initiation

The nature of the describing Rosicrucian initiation now brings into consideration the subject of symbols both macrocosmically and microcosmically, thus dealing with it from the standpoint of the higher planes of the Cabala and the human being. This is due to the fact that the above process of actualisation can only be achieved through having first achieved a successful initiation in itself. Thus having in clear hindsight the goal of actualisation, we must first endeavour to produce everything that belongs to the first class of inspiration. For the modern student this explanation will require a new technical language be established to describe that which has remained unknowable to outsiders. This new language may appear complicated and abstruse at first, perhaps even unnecessary but when the mind has familiarised itself with some of the ideals it will become a natural structure explaining the nature and transition of Rosicrucian energy into the temple, and the human transition through these energies. Naturally this revelation will require meditation and study to illuminate the new paradigm. No-one elsewhere, in any earlier revelation of the teachings, has touched upon this particular matter. But I intend to lay down a broad foundation upon which the subject matter can be built up in following publications. Let us therefore look at the subject of the Tarot as the Key to initiation, being our symbolic gateway into the R.C.

In the study of symbols lies hid for the aspirant a fuller comprehension of himself and degrees of consciousness. The word consciousness has become too generalised for any usefulness, and its meaning subjected to the mainstream whimsical spiritual pursuits. The cooperative plan of the Rosicrucian current emanates the Tarot as the full expression of the Tree of Life, providing humans with stepping stones on that which is normally invisible and abstract. It also allows for accessing higher knowledge, new invention and scientific discovery due to the fact that within these regions of consciousness every manner of ingenious innovation is locked within the dormant regions of the mind. In days to come it will be realised that the education of humans is dependant not upon only learning the old knowledge, handed down as in present forms of education, but also upon aligning with symbols to access the seed of the education which springs forth the idea. This will allow for a fuller expression of the knowledge without having to labour-to-learn. Above learning that which is already imprinted in present human knowledge the student will have access to new areas of knowledge not able to be learnt through the slow process currently employed by humanity. The time consuming labour-to-learn process being replaced by the new faster mode will allow for the attainment of a new state of human civilisation, with advancements in technology, science, psychology and transport. This accelerated process of learning we shall call under the New Dispensation by the name of Manthagnosis, pronounced ‘mantha-gnosis.’ This term simply derives from the Greek manthano which means ‘to learn’ while gnosis shows that the knowledge is attained through direct acquaintance with a hidden department of consciousness. It is from the standpoint of Manthagnosis that previous Rosicrucians have transmitted their revolutional knowledge. All movers and shakers of human history, who evolved their mode of learning beyond the normal labour-to-learn method obtained insight into a revolutionary consciousness that provided the genius for change. Yet unfortunately this process cannot simply be obtained. In time you and I will do away with books, replaced by a deeper and faster mode of Rosicrucian communication.

Until Manthagnosis is obtained by the aspirant let us therefore look at the subject of the Tarot microcosmically and then trace the correspondence in the macrocosm, the heavenly planes of consciousness, not only in order to understand the mode of achieving accelerated learning but also to understand its deeper interconnectedness with the Rosicrucian current.

Later, when the knowledge here conveyed is assimilated the aspirant will come to an understand of the true meaning of Passage-Symbol, Integration-Symbol and Synthesis-Polarising-Symbol, which is the object of the Rosicrucian current to transfuse its power through these stages of activity thus truly activating the Rosicrucian current in all three lodges, and furthermore traces the path of return through the current. In the process of forming our new paradigm and language we may observe that symbols are active upon three planes of existence; the Material Plane, the Symbolic Plane and the Master Plane. Each plane corresponds to the three lodges; Misraim to objective reality, Rosae Crucis being the symbolic reality, and the Great White Lodge to the Master Plane of Absolute Reality.

Lodge of Misraim       Objective Reality        Passage-of-Symbol                Material Plane

Memphis R.C              Symbolic Reality         Integration-of-Symbol            Symbolic Plane

Great White Lodge     Absolute Reality         Revelation-of-Symbol            Master Plane

This subject will allow for a vital improvement in how aspirants tackle esoteric work with symbols. For the mechanisms of Passage, Integration and Synthesis of Symbols constitute part of the inner structure we must graduate through in the process of evolution. They have to be mastered in graduations of esoteric work, executable phases of occult procedure in order for manthagnosis to ever to become possible. It should be noted that at this point I am assuming the student will also study my commentary series in order to obtain an elementary understanding of these ideas. Without this it may be difficult. However I cannot understate the importance of renewing the approach to Masonry. Because the current moves in such an accelerated way the average seeker could be compared to the child chasing after the school-bus after it has already left the bus-stop. Only a few, not most of humanity, will be capable of drawing forth enough discipline to effectively reach the Rosicrucian sanctum. That being said, the consequences of the majority remaining only in the outer forms of Masonry are also positive in that they are to become the world servers to whom the Rosicrucian impulse is transmitted when it passes from the inner temple to the Masonic Lodge. It is only through these symbols that we can bring about greater integration, of forces and of the force itself of an effective world-serving Masonry.

To demonstrate what the above implies; in regards to the activity of symbols in the Material Plane the symbol is operated through Passage-of-Symbol work. This refers to the actual activity of symbols in the Masonic Lodge. However by Passage, Integration and Synthesis of Symbols I do not mean that they are different kinds of symbols. For example the Tarot Card of the Priestess retains the same image and representation upon all planes wether viewed in Passage or in Synthesis-of-Symbol. It is instead the way in which we communicate with them that changes on each plane to which I make reference. And by this I mean our communication in each of the three lodges also changes as we re-greet them. Therefore it could have been more positive to describe the terms as Observation-Passage-Activation, Symbol-Activation-Integration and Symbol-Synthesis-Revelation. However such a mouth-full of vocabulary is quite impossible in transmitting anything clearly. Before this publication there have been no single words that have been used to describe these events of our initiatory evolution, or even make reference to these phases properly.

In light of our language limitation I have provided the following new terms to describe the processes they represent and a clear explanation of what is occurring.

(to be continued in next blog post, Samuel Robinson)

A New Rosicrucian Dispensation?

Method of the New Rosicrucian Dispensation

The method of the New Dispensation expresses ideals properly by orientating pure seed thoughts into the building process of actualisation. Thus we may call this work ‘actualisation’ because no word definitely expresses the breaking of the barriers between higher conscious and outward form planes. The veil that supposedly exists in the Temple, between the outer ritual court and the inner Sanctum Sanctorum of holy places is in reality an analogy of the true disconnectedness that existed under the old conditions. Under the old forms mystery traditions have spoken of ‘outer mysteries’ and ‘inner mysteries’ whereas now there is only the Great Mystery concerning all. This breaking of the veil brings about the desired results in the subconscious plane immersing inner self realities, that were previously hidden in the subconscious to outer self personality and hence action. In every sense it is the Repairer that amends the division between macrocosm and microcosm after this breaking of the veil.  The new method allows for initiates to embody their higher Will and to express love, and gain momentum to manifest a world of pure ideas. However speculation and concern for how our outward life should be will no longer be relevant. Where once there was desire for a certain thing to be, the new initiate instead will be compelled to shape his life after the spiritual forces s/he has contacted within. This is not done with consideration to the ‘when’ of actualisation because of the acute awareness of his or her irrelevance to the infinitesimal existence of human continuity.

In other words for the casual reader; person A wishes find a cure for cancer. In an ideal world there is a cure for this disease. He may not achieve the end result in his lifetime. However, through touching the pure consciousness of the inner planes he recognises the forces at work also wishing to cure cancer. He is their divine agent and outlet working in rapport with these guiding forces. The ‘when’ of achieving his end result, the ‘when of finding a cure,’ is of no concern. Working ceaselessly however he comes closer to this discovery. At the end of his lifetime he did not find a cure. But he did not fail. Far from it, instead he has radically brought science one step closer to finding the cure. In the greater scheme of human existence he has served to transcend old levels of medical discovery. Human beings later contact the same level of consciousness, and continue to work allowing medical science to thrive and grow. These events are occurring now and within four generations it is certain we will have achieved a cure for cancer. The problem of previous and most present initiates however is that they only perceive of the ideal of the cure but do not to commit to the result. They have an ideal, whatever that may be, but give up before even starting building upon it, by being overwhelmed by the magnitude of the task at hand. This failure is the result of ego, as if the whole task was up to one person alone. We are never to be crushed by the weight of responsibility but elevated by the opportunity to increase human kinds’ awareness. If he or she started with the awareness that human progress will continue this work, then much more can be achieved. Your task may concern enlightening education, saving the environment, or simply healing people’s conscious pains. Whatever the case, the New Dispensation brings about the solution for spiritual laziness; a solution to achieve everyone’s divine task. So remember the initiative required for pure ideals to manifest now implies that a terrific awareness of the wholeness of the evolutionary and continuity process must be considered at all times in a conscious manner. 

The above example is however very limited because it applies to the circumstances of forwarding medicine and not initiation which is the real question at hand. In forwarding initiation the same applies but can only be understood through very abstract means. This is due to the fact that the attainment of consciousness which is the goal cannot be as concretely describes as say – a cure for cancer. We intend instead to repair the aspirant of other human frailties; an animal degradation which must be purified through another form of cure which is not describable in the same clarity we could objectify say; medicinal compounds or medical equipment. But our illustration serves a point: like our good friend the doctor, one student has the capacity of advancing the human race by simply exceeding all previous limitations and expectations of what he or she can BE. The initiate’s work, of advancing the attainment of initiation, and hence the levels of consciousness possible is more difficult. But the levels he or she contacts serve to advance stages that were previously out of reach into hopefully a human normality. Consider this relationship through numbered levels of attainment. Every human exist on the tenth plane, but eight and nine are possible to experience as levels of consciousness for the few aspiring minds who are able to conceive of higher possibilities. A certain group of collective individuals attain levels eight and nine through initiation. These individuals act as intermediaries between levels 8 and 10 and demonstrate to the rest of humanity the possibility of level 8 which was before considered unattainable. Humanity learns to grasp level 8 and is pulled forwards and after a period of time humanity enters a new era where level 8 for all humanity becomes the accepted normality of every day existence. This however being achieved, the initiates now imagine the possibility of levels 7 and 6 and conceive of yet higher possibilities. These levels could not have been imagined by initiates while existing on level 10. Only levels 9 and 8 could have been imagined from level ten. But having attained level 8 the initiates again struggle for higher illumination and after attaining it will communicate it for all to experience after themselves. Thus like our friend the doctor the initiate has broken through old barriers, advancing the science of consciousness and clarifying our reality of BEING.

Outwardly, a simple summation of the New Dispensation method might suffice to say; it is the consideration of a perfect ideal and the willpower to enact upon it. This may sound simple at first but much more consideration needs to be given towards what the perfect ideal means. Rosicrucians certainly have appeared from time to time delivering such perfect ideals through published ‘Manifestos.’ Yet very little action can be taken place before pure ideals are conceived and consciously understood by a developed mind, being well nurtured through the three degrees of the Lodge of Elias Artista. Thus our first goal is to form inner bridges within the subconscious realms of the student that allow for a perfect flow of spiritual force to outward manifestation. It begins with the process of identifying spiritual forces, recognising them properly and then channelling those energies into an outlet that allows for a completion of the new initiation. As those bridges are nurtured and strengthened the capacity for those channels to become highways of pure energy increases. Thus at its highest degree spiritual powers may ensue, but more on this in the next volume.

Let us employ the following comparison between the initiate of the old method and the New Dispensation. Person B is an initiate of the old method. Person C belongs to the New Dispensation. Person B is given spiritual symbols for meditation and study. He may belong to the western occult path or the eastern yogic path, it does not matter which; both systems are obsolete. Now he works with those symbols, attains insight and vision into their meaning. When he progresses he discovers the spiritual forces at work behind them and discovers that those symbols were in fact doorways to hidden worlds. He even encounters angelic beings and the elemental creatures within the worlds of those symbols. The goal and end result for him is to obtain more knowledge from these angels and creatures. It may also imply that he obtains a greater understanding of his own inner qualities and emotions. For him the greatest possibility is to transform his emotions and perhaps mind. Person C undertakes the work however under the New Dispensation. Perhaps he carries out the very same procedures and methods. His conditions and experiences are the same. However he progresses onto a fourth stage of work, the corresponding outlet. His transformed emotions are provided with an avenue of outlet so as to truly integrate the spiritual experience. He understands that spiritual powers are only imaginative until manifested. The last stage of work for him is to release these potent energies into the human domain automatically making this form of initiation more effective. To do this he will find a corresponding activity in an environment through which to express those enlightening encounters.

The above may seem like a small difference. Perhaps person B indeed sees his life differently and has many more new insights into life. But the fact remains the spiritual forces at work have not completed their path of expression and bodily integration except through mental or emotional stimulation. Initiate C on the other hand will complete the cycle and obtain recognisable spiritual results. Furthermore through experiences he will gain understanding, which person B does not attain. The next beneficial resulting achievement of this initiation is the attainment of ‘likeness’ to which the Greeks said was ‘likeness to God’ implying moreover that the initiate has learned to manifest ideas/ideals into actual creation as co-creator; he is achieving actualisation, so sought after in the New Dispensation.

This brings us to deeper objectives behind the Rosicrucian employment this method; spiritual forces can now actualise their rays in the life body, now illuminating mind, body and soul as a completely initiated individual. This body aspect is often ignored in the West.

Deepening spiritual forces in the energetic network of the human body was not possible for person B. Person B has taken no physical course of action so the light powers at work cannot deepen their influence through the life matrix in his Archaeus, being the Paracelsian term for etheric body. But for Person C spiritual rays now stimulate the life body because he has taken up a corresponding activity, storing those energies in a reservoir or wellspring in the Archaeus for later occult use. Here spiritual energies are entering and building up in the Archaeus, an invisible energetic body that governs the activity of the physical body before any movement is taken.[1] Thus action through a practical outlet completes the deepening of spiritual forces in the initiates’ energetic psychic-plasma tissue. It is here in the Archaeus that the spiritual centres and dormant psychic powers reside and where all energies required for later healing and occult work must be stored. On one hand he works for actualisation of divine ideals, which is a service for all humanity, and on the other hand the virtues being employed will purify his spiritual-life-vehicle which in turn grants him or her unparalleled spiritual powers that allow for a yet higher form of Rosicrucian work.[2]

The practicality of this deepening of spiritual forces in our energetic makeup consist of three disciplines which are 1) the work that leads to realisation and 2) the work of the energetic body, and 3) the practical outlet releasing energy into the world.

The first phase tends to be the same as any other work from before the New Dispensation, however I have clarified this process with a new language through the terms Apantesis, Psychephilosis and Gamosis. When I say realisation I am of course speaking of the line of work that ascends the consciousness, contacting the celestial hierarchy. Thus as with New Dispensation initiation there is an ascent as well as a descent; the return of our demi-god stature can only be achieved through actualisation. The second phase of the energetic body draws forth the new energies contacted through phase one. The human body has been the most widely ignored aspect of initiation. Its essential capacity allows for reception of these divine energies, bridging them from consciousness into objective reality. The energetic body, our Archaeus shall be our medium of transmitting the will of the super powers into reality. The practicality of this matter is undertaken through our breathing process as well as correct stimulation of the acupressure centres. These meridians and centres on the body shall be engaged not only for self healing but also to allow our energetic egg to become a reservoir of transmitting divine purpose. By connecting the spiritual impulses to our energetic centres/acupuncture points we succeed in deepening the spiritual forces at work within our bodies prior to undertaking the process of external actualisation. This shall serve to amplify our motivation and bodily harmonisation with spiritual forces when working towards actualisation as an advent of our divine manifestation. The actualisation of those forces, in phase three occurs at first through following selected activity of suitable corresponding action for the force to be allowed release. This is the last phase of the essential work of the New Dispensation, where enlightenment becomes reality. From this point the initiate will become a very advanced individual, on part with the greats of history, and to become figures of history themselves. However that goal is quite far from the immediate task which is the first phase.

I have already said that the middle path of the New Dispensation simply is: Manifestation brought by Realisation. So in order to bring about this manifestation, this divine actualisation of the spiritual light in the world, we are first left to deal with the matter of realisation in itself. In the following documents I shall explain the process of Rosicrucian realisation; how to read the Book of Nature, which is the first step of actualisation. Later in this initiatory series you shall read how to bring this realisation into reality.

This brief summary of the Rosicrucian and Rite of Misraim achievement process may suffice:

1.      Realisation is achieved in the Blue Lodge of Masonry, our Lodge of Elias Artista

It is achieved in itself with:

                                                              i.      Apantesis – See Thyself

                                                            ii.      Psychephilosis – Know Thyself

                                                          iii.      Gamosis – Be Thyself

2.      The work of deepening divine impulses through the body belongs to the Rosicrucian degrees of the Memphis Rosae Crucis.

It is achieved in itself with:

                                                              i.      (removed)

3.      The work of releasing the totality of the energies is undertaken in the Great White Brotherhood Lodge of the Secreto Secretorum.

---

[1] Archaeus is a term from Paracelsus used to describe the invisible life body, or body of life energies, often called etheric body by western occultist and the Nepesch by Kabalist.

[2] (The actual spiritual powers attained are not the concern of this volume. They are listed and dealt with in the next volume. This volume then deals with the possible physical outlets which must be understood first or otherwise any spiritual potencies obtained will be lost.)

Hieroglyphs Before the Tarot

The Art of Hieroglyphs - as Hermetic Symbols

If the Tarot is truly based upon hieroglyphs a study of their origin and meaning should naturally serve to provide further insights into Tarot symbolism. This deeper insight shall also serve to lay a foundation to bond with the Alexandrian Tarot itself, and is furthermore important because the Alexandrian Tarot adapts its symbolism after ancient hieroglyphics more than other Tarot decks do. Comparably most teachers explain only the resulting symbolism of the Tarot itself, saying that ‘this image represents this and that goddess’ etc. But those understandings do not reach back to the true source of knowledge. The Tarot reader, who understands the hieroglyphic origin has a deeper bond with the Tarot than the other, obtains a spiritual connection to its Egyptian ancestors and immediately tastes the fruit of wisdom. We can compare this study with preparation of a meal. Ask; ‘who understands food better, a person who simply eats but did nothing in the kitchen, or a person who participates in its full creation, from the stages of farming and harvesting the food to the actual cooking and eating of the meal?’ Obviously the first person does not see all the stages involved that contribute towards the richness of the final cuisine.

To consider this further, every ingredient serves to improve the meal. Every ingredient adds another unique flavour and knowing each ingredient or spice allows a person to appreciate each flavour when dinning at the table. The Alexandrian student must gain a sense of the great effort that has been sewn into the fabric of the final cuisine of the Tarot. 

The Tarot is our Bread and Wine, our invisible Eucharist because it offers food to the soul. Who has the knowledge to fine-tune the ingredients of the meal to make its final result taste better, the cook or the lazy man? Hieroglyphs are like ingredients in Hermes alchemical cook-pot and we are his dinner guest! By understanding how they seasoned this ‘food of the soul’ your ability to achieve self-realisation with the Tarot is increased!

The word ‘hieroglyph’ comes from the Greek hieros (sacred) and glyphos (symbols) giving ‘sacred-symbols.’ This in itself shows that the Alexandrian Greek speaking world dealt with them not as alphabetical letters, but rather as something more profound. The term hieroglyph was first used by Clement of Alexandria approx 200AD. The Egyptians then, of dynastic-Egypt, naturally spoke Egyptian rather than Greek. But they did not record all esoteric meanings for their writings. This is why much of what we know about ancient Egyptian interpretations of hieroglyphs comes not from Egyptians but rather from Greek historians. This in itself poses no problem because we know that those Greek philosophers, many of whom were born in Egypt, also studied with Egyptian sages. What we have as records concerning the hieroglyphs arose in the Age of Acceptance; the Alexandrian period.

During the Alexandrian period, that is after Alexander conquered Egypt, the Egyptian people also no longer spoke Egyptian. They spoke Greek. The earlier pure Egyptians are mostly silent on several matters. This is perhaps not unfortunate because of the great cultural exchange that occurred during the new Greco-Egyptian period of universal acceptance. The Mystical student, if there is anything to learn from them, should ever focus on what people have in common and seek union in all things. If one student says ‘I am a Kabbalist’ or ‘I am a worshiper of Egyptian gods’ then that is not really honouring what these Alexandrians achieved. Everything in existence blended into a new stream. It is no wonder, therefore, that the Tarot would arise out of a period with such universal wisdom who conceived that all streams but spring from one great ocean of wisdom. Consider for example how many things considered to be ‘Greek’ were actually taken directly from Egyptian culture. It is because of this contact with the Egyptians that the Greek written sources are quite reliable. 

The ancient Egyptian way of writing was in existence long before Egypt’s known dynastic history, some five thousand years ago, making it quite original. Many glyphs are descended, as can be seen, from primitive rock-art drawings when Egypt was still in its early shamanic stages. This allows the Alexandrian Tarot to obtain a system that is both rooted in shamanism but also ascends to the advanced philosophic meanings of Kabbalistic Greco-Egypt bearing its high philosophy. Indeed it would be foolish to ignore the natural world presented by hieroglyphics in terms of Tarot study seeing that the Egyptians themselves represented their gods with polymorphic animal-god images such as Anubis the jackal headed keeper of gates. The Sages of all ages have taught that ‘Nature is the Great Teacher’ and that every leaf upon a tree is a page from the Book of Nature. In this respect hieroglyphs are renditions of nature and the Book of Thoth is an abstraction of the Book of Nature which belongs to Isis. This is why in Mystica Aeterna teachings there are references to two books, the Book of Nature from Isis and the Book of Thoth from Hermes.

The origin of hieroglyphs according to the Egyptians was given a higher enigma, rather than an evolution from primitive forms they said the creation of the alphabet came by a god, saying that it was Thoth who created the alphabet. In this case they were personifying describing a part of the human mind, into a god representing potential-qualities of the human mind, such as our ability to recognise abstract symbols. Egyptians said Thoth created the alphabet by discerning forces, sounds and powers out of the vast expanse of the universe. They also said that he was the first to teach writing to humans.

It is well to note here that his well known name ‘Thoth,’ as used in the Book of Thoth, is not his original name. His Egyptian name was Tehuti, whereas the Thoth name was used only by Greek speaking Alexandrian Egyptians. Meditation reveals that Thoth probably did creating the first writings. He was probably a rock-painting shaman who discerned symbols as representations of his natural world, named Isis. Through these symbols he could begin to understand his shamanic universe and nature, that is, Great Mother Isis became discernable. While the Greek philosophers wrote that they learned the alphabet from the Phoenicians or Egyptians another Greek myth arose describing something similar. They said it was Hermes who invited writing by using the feather of an ibis bird. The ibis is of course the bird of Thoth in earlier Egyptian mythology which shows its feathers were once used for early quill-like pens by the Egyptians. No wonder ibis-headed Thoth god was called the ‘Scribe of the Universe.’ His symbols, the hieroglyphs, teach us one important lesson; that even symbolism should remain closely connected to nature; that the Book of Nature came first and that the Book of Thoth is simply a means to understand nature herself.

It may be said that a major problem of today’s Hermeticism is that it has become an overlapping of mental constructs based upon other mental constructs, creating quite a mess in the mainstream curricula of occult study. The result is that such overly mental symbolism becomes far removed from nature who is the ‘Nurse of Initiation.’ In following the Alexandrian way we learn that symbols are used to understand not only our own-human nature but also Nature around us. It shows that we are closely connected to nature, ever being dependent upon her for life forces, and furthermore that such a process of hieroglyphic or nature based symbolism shall serve to connect us properly to the wider universe. This is why the images of the Alexandrian Tarot are rooted in a natural world.

The matter of Thoth’s creation of alphabets was recorded by Plato in his ‘Collected Dialogues.’ In reading all following quotes provided it should be remembered that they are the very same materials that the Renaissance creators of the Tarot had access to themselves. They translated these quotes from Greek into Latin and it was these sources that helped form their opinion on hieroglyphs which they were to evolve into Tarot cards.

Plato states:

‘SOCRATES: The unlimited variety of sound was once discerned by some god, or perhaps some godlike man; you know the story that there was some such person in Egypt called Thoth. He it was who originally discerned the existence, in that unlimited variety, of the vowels—not ‘vowel’ in the singular but ‘vowels’ in the plural—and then of other things which, though they could not be called articulate sounds, yet were noises of a kind. There were a number of them too, not just one, and as a third class he discriminated what we now call the mutes. Having done that, he divided up the noiseless ones or mutes until he got each one by itself, and did the same thing with the vowels and the intermediate sounds; in the end he found a number of the things, and affixed to the whole collection, as to each single member of it, the name ‘letter.’ It was because he realized that none of us could ever get to know one of the collection all by itself, in isolation from all the rest, that he conceived of ‘letter’ as a kind of bond of unity, uniting as it were all these sounds into one, and so he gave utterance to the expression ‘art of letters,’ implying that there was one art that dealt with the sounds.’[1]

Hieroglyphs, as we know, comprise a large number of pictorial symbols. The signs below show how all hieroglyphs were images based upon the Egyptian natural world, and therefore it has Egyptian origins and was not imported or influenced by other cultures.

By the 12th Dynasty, that is 2000-1780 BCE, about 700 signs were in more or less constant use. There are practically unlimited numbers of these natural symbols. By the Greco-Alexandrian period, they numbered more than 5,000. Academic Egyptologists cavalierly chose 24 symbols out of thousands of hieroglyphs, and have assigned these glyphs to later alphabets, such as Greek and Hebrew. This approach is quite questionable considering the number of hieroglyphs that exist and remain unanswered for in the mainstream Egyptologist approach. There is much debate on this subject. This affects our study of the Alexandrian Tarot. It is not certain which hieroglyphics were really the basis for later individual letters like Greek, Hebrew and Phoenician letterings. But we do know that the Greeks learned their alphabet from Phoenicians and that this sailing-trading people obtained their own alphabet from Egyptians.

This is why in my Alexandrian Tarot you will not simply see one hieroglyph attributed to each of the Tarot trumps. Normally each of the 22 Major Arcana is attributed to the 22 Hebrew Letters. However, as it will be shown while each of the trumps apply to a Hebrew Letter they also contain several hieroglyphs within each card, which was true for the Tarot of the Renaissance Neo-Platonists, because they combined several hieroglyphs on each card. For example; a man raising a wand to the sun is three hieroglyphs; respectively a man + wand + sun. Clearly the normal attribution of one hieroglyph per Tarot card or Hebrew letter does not work by ancient means and for that matter as you shall see the Italian creators of the Tarot included several hieroglyphs in each card to make up the overall image and the message of that Tarot Trump. It was Levi who wrote also that the Tarot was based upon hieroglyphs before the Hebrew Letters which is highly significant.

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[1] (Philebus 18-b,c,d)

Introducing Cagliostros Hermetic Rite

Historical Considerations on Memphis Misraim and Cagliostro

In so far as we have examined the M.M stream is both Egyptian Masonic and Rosicrucian and for those interested in the finer historical details this section is given. One cannot escape any examination of our foundations without speaking of our illustrious founder the Count Cagliostro. It is this figure who having realised the Egyptian nature of the third degree ceremony, and noting its death and resurrection drama as a reflection of the ancient mysteries, decided to re-awaken masonry as Egyptian Freemasonry.

Born in 1743 his life is surrounded with many complications and mystery, least not of all, many have falsely associated him with the criminal Joseph Balsamo. This is largely due to the fact that because Cagliostro was such a visionary the Inquisition had him arrested and he became the last person condemned to death on charges of Freemasonry and sorcery in 1795. It was they who, after arresting him, began a long propaganda campaign which served to smear Cagliostro’s name up until recently, thanks to research done by serious scholars.

For example Baron von Gleichen, a man of irreproachable integrity and wide experience, declared that ‘Cagliostro's Egyptian Masonry was worth the lot of them, for he tried to render it not only more wonderful, but more honourable than any other Masonic Order in Europe.’ Cagliostro, High Initiate as he was, considered himself a brother to both rich and poor, whether cultured or ignorant, Arab or French. He declared:

‘I am not of any time or of any place; beyond time and space my spiritual being lives an eternal existence. I turn my thoughts back over the ages and I project my spirit toward an existence far beyond that which you perceive, I become what I choose to be. Participating consciously in the Absolute Being, I arrange my actions according to what is at hand. My name defines my actions because I am free. My country is wherever my feet stand at the moment. Put yesterday behind you if you dare, like the forgotten ancestors who came before you, give no thought to the morrow and the illusionary hope of greatness that will never be yours, I will be what I am.’

Cagliostro was a visionary, and a true believer in the spirit of humanity. He taught that we could become morally regenerated, and perfected into an angelic state of being, and believed this was possible for all humanity. Demonstrating his occult powers, healing the sick (that is to say, healing them free of charge) and making many prophesies that later became true, he was welcomed, applauded and famous during his time. Everywhere he went he was known for his generosity and noble spirit. Trailing behind him the enigma of his mystery also followed, for he was also a close friend with the Count St Germaine, the immortal alchemist, a man who never died but who had been in public appearance, some say for over 250 years. It was the St Germaine who charged Count Cagliostro with the re-awakening of the Isis and Osiris mysteries and charged him to establish the Memphis Misraim system of Egyptian initiation, to reawaken humanity to its highest light.

Opening his Egyptian Rite in approx 1780 his Egyptian Rite of Misraim promised:

1)      Morale Regeneration or self perfection

2)      To have communication with Angels and Saints

3)      To have Physical Regeneration

It was these ideals which the Catholic Church saw as such a threat, for Cagliostro was removing the Church from the equation showing that he was far ahead of his times! Unfortunately they saw him as such a great threat that on arriving to Italy, where he had established a lodge, the Inquisition arrested him, tortured him and Cagliostro died, according to official records in 1795. Yet according to Masonic tradition, the Freemasons helped him escape and the announcement of his death was Vatican propaganda.

To examine his Egyptian Rite in more detail we must consider some of the differences he established between regular Freemasonry and his Egyptian Freemasonry. Firstly, the Memphis Misraim was not always called by this name. The original name was Misraim, or Egyptian Masonry, and this was the original rite of 1780 as established by Cagliostro. The Rite of Memphis is a later version of the rite established in 1838. The main difference was that the later Rite of Memphis was closely rooted in the Knights Templar tradition, whereas the Rite of Misraim was strictly Egypto-Hermetic. Cagliostro’s Rite of Misraim became the depository of Persian, Indian, Egyptian and all Greek knowledge available at the time. Memphis-Misraim is therefore a combination of the two Egypto-Templar Rites together.

He chose the name Misraim because not only was this Misraim the ‘grandson of Noah,’ but legend says he was also a survivor of the lost civilisation of Atlantis. This figure Misraim is also called Menes in the archives of our tradition. According to Herodotus born in 484BC, Menes founded the first dynasty of Egypt. He is largely thought to have been a mythical figure much like Romulus and Rimus of Rome, but nonetheless Cagliostro’s attachment of the school to this name denotes its authentic philosophical origins. Many of these legends are therefore rooted in ‘traditional history’ and were circulated in M.M as the mystic origins.

Cagliostro during his time travelled throughout the world, visiting Egypt, Greece, Persia, India and Ethiopia collecting a vast array of wisdom from mystics. In his own accounts Cagliostro attested he received an initiation in Egypt which he transmitted to his Egyptian Masonry but in my opinion his more important initiation came from St Germaine. In this account the Count Cagliostro and his wife were both initiated together, hence Cagliostro also admitted women into his Egyptian Rite, saying that women participated in the ancient Mystery Religions and therefore in belonged to Egyptian Freemasonry if it was truly to reflect the ancient mystery schools. He truly was re-awakening the mysteries of Isis.

Originally Cagliostro divided his Egyptian Rite into five classes of study being:

1)      Morale

2)      Philosophic

3)      Mystical

4)      Alchemy

5)      Cabalistic Theurgy

This was the order of initiatory progression for his grand scheme of Hermetic Illumination. Many of the degrees of initiation involved lectures on ancient long forgotten wisdom. The highest degrees that were taught were known as the Arcana Arcanorum, a secret system of alchemical regeneration taught only to Mystics. This was undertaken as the fifth class of study, being ‘Cabalistic Theurgy’ whereby angels and a Morale Regeneration was obtained, awakening a heightened state of consciousness in the operator. The word ‘Theurgy’ means ‘divine art’ and is the operative ceremonial magical practice of invoking higher forces for inner purification and spiritual regeneration. Normally these ritualistic practices are accompanied by visions and divine manifestations, such as angelic evocations, which confirm upon the operator inner initiations and rectifications. Many of the manifestations, being clouds, sparks of light, angelic voices, ancient symbols etc that appear in the air, often draw the operator through a dramatic spiritual ordeal, like a test, which being difficult leads to a new state of awakened compassion and joy..